Pulling the Plug: If the person is still living but is a "vegetable"(can't move and their brain is basicAlLy asleep) are we allowed to pull the plug and let them die, while they are still considered alive? What DOES the Torah specify for someone living? If the person does not have a will neccasary to make the choice to pull the plug or not, can the choice go into the hands of the family/friends? If there is absolutely no chance of recovery can we pull the plug? To keep someone on the machine to keep them alive costs thousands of dollars a week, if this will affect the lifestyle of the family and maybe even put them on the streets can they pull the plug? Even if the person who is a "vegetable" wrote a will that states that he would like the doctors to pull the plug, can we still pull it?
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Although it is very hard to find pasukim on pulling the plug, the Torah forbids euthanasia:(the act of putting to death painlessly or allowing to die, as by withholding extreme Medicalmeasures, a person or animal suffering from an incurable, especially a painful, disease or condition.). Althogh we do not know whether the person is still "alive" or dead. In my Talmud Honors class we discussed the topic of abortion and how we do not know when someone becomes alive. When pulling the plug you know there is no return of the person, but you do not know whether he is halachakly "alive" or not. Although, some poskim rule that the patient still has a circulation which according to them determines the person is still alive.
The Torah commands us to do everything within our power and ability to preserve life (''וחי בהם – ולא שימות בהם'').
This means while the patient is still alive we must do everything in our power to sustain that life.
Another halacha is pickuach nefesh-saving a life. Even if we are in debt we must do everythning we can to save a life. Even desecrate shabbat!
"R. Moshe Feinstein (Iggerot MosheYD 2:174:2) writes that the halakhic signs of death (loss of respiration, cardiac function and movement) are seen due to death itself, or alternatively, in a patient whose disease has taken over so much that he can no longer perform these vital functions independently. Such a person cannot live much longer, but is nonetheless still considered fully alive. R. Shelomoh Zalman Auerbach (ShulhanShelomoh 2, 35) writes that nowadays we can treat many conditions that were thought to be fatal in the times of Hazal. Even once the halakhic signs of death have been observed, there are [perhaps many] instances where it is possible to heal the patient and allow him to live a full life afterwards. R. Auerbach therefore explained that the time allotted to hashashiluf should be longer today that it was during the times of Hazal – and should correlate with the medical chances of effectively treating such a patient."
Pallor mortis, paleness which happens in the 15–120 minutes after death
Livor mortis, a settling of the blood in the lower (dependent) portion of the body
Algor mortis, the reduction in body temperature following death. This is generally a steady decline until matching ambient temperature
Rigor mortis, the limbs of the corpse become stiff (Latin rigor) and difficult to move or manipulate
Decomposition, the reduction into simpler forms of matter, accompanied by a strong, unpleasant odor."
In my opinion I believe that there is always a different answer to pull the plug or no. One should first talk to their doctor, figure out the situation and then report the case to their rabbi, so that they can make a decision. Part of it is thefamily/patients decision. You must take in account the case and the value of life.
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Matthew: I sent you the spelling test and have the grade. The Sudanese dilemma I did but you said something about quotes I need. I don't think I ever got a Jewish medical ethics sheet. I remember the class doing it but I was working on something else or wasn't there. So I have them could you post both the Sudanese Dilemma and the Medical ethics on my page. Or on the Jewish medical ethics page?
Pulling the Plug: If the person is still living but is a "vegetable"(can't move and their brain is basicAlLy asleep) are we allowed to pull the plug and let them die, while they are still considered alive? What DOES the Torah specify for someone living? If the person does not have a will neccasary to make the choice to pull the plug or not, can the choice go into the hands of the family/friends? If there is absolutely no chance of recovery can we pull the plug? To keep someone on the machine to keep them alive costs thousands of dollars a week, if this will affect the lifestyle of the family and maybe even put them on the streets can they pull the plug? Even if the person who is a "vegetable" wrote a will that states that he would like the doctors to pull the plug, can we still pull it?
_
Although it is very hard to find pasukim on pulling the plug, the Torah forbids euthanasia:(the act of putting to death painlessly or allowing to die, as by withholding extreme Medical measures, a person or animal suffering from an incurable, especially a painful, disease or condition.). Althogh we do not know whether the person is still "alive" or dead. In my Talmud Honors class we discussed the topic of abortion and how we do not know when someone becomes alive. When pulling the plug you know there is no return of the person, but you do not know whether he is halachakly "alive" or not. Although, some poskim rule that the patient still has a circulation which according to them determines the person is still alive.
The Torah commands us to do everything within our power and ability to preserve life (''וחי בהם – ולא שימות בהם'').
This means while the patient is still alive we must do everything in our power to sustain that life.
Another halacha is pickuach nefesh-saving a life. Even if we are in debt we must do everythning we can to save a life. Even desecrate shabbat!
Opinions:(I quoted this from: http://nmhs.blogspot.com/2006/06/when-is-dead-really-dead-part-ii-by.html)
"R. Moshe Feinstein (Iggerot Moshe YD 2:174:2) writes that the halakhic signs of death (loss of respiration, cardiac function and movement) are seen due to death itself, or alternatively, in a patient whose disease has taken over so much that he can no longer perform these vital functions independently. Such a person cannot live much longer, but is nonetheless still considered fully alive. R. Shelomoh Zalman Auerbach (Shulhan Shelomoh 2, 35) writes that nowadays we can treat many conditions that were thought to be fatal in the times of Hazal. Even once the halakhic signs of death have been observed, there are [perhaps many] instances where it is possible to heal the patient and allow him to live a full life afterwards. R. Auerbach therefore explained that the time allotted to hashash iluf should be longer today that it was during the times of Hazal – and should correlate with the medical chances of effectively treating such a patient."
Medically,(From http://en.wikipedia.org/wiki/Death) "Death is the termination of the biological functions that sustain a living organism.
Signs of Death:
Cessation of breathingIn my opinion I believe that there is always a different answer to pull the plug or no. One should first talk to their doctor, figure out the situation and then report the case to their rabbi, so that they can make a decision. Part of it is thefamily/patients decision. You must take in account the case and the value of life.
_
Matthew: I sent you the spelling test and have the grade. The Sudanese dilemma I did but you said something about quotes I need. I don't think I ever got a Jewish medical ethics sheet. I remember the class doing it but I was working on something else or wasn't there. So I have them could you post both the Sudanese Dilemma and the Medical ethics on my page. Or on the Jewish medical ethics page?
Links of articles: http://www.aish.com/sp/so/48894242.html
http://www.ou.org/public_affairs/weblog_single/46547